Given this background, one could infer, if one did not know it already, the general structure of Oceanic society. At the apex of the pyramid comes Big Brother. Big Brother is infallible and all-powerful. Every success, every achievement, every victory, every scientific discovery, all knowledge, all wisdom, all happiness, all virtue, are held to issue directly from his leadership and inspiration. Nobody has ever seen Big Brother. He is a face on the hoardings, a voice on the telescreen. We may be reasonably sure that he will never die, and there is already considerable uncertainty as to when he was born. Big Brother is the guise in which the Party chooses to exhibit itself to the world. His function is to act as a focusing point for love, fear, and reverence, emotions which are more easily felt towards an individual than towards an organization. Below Big Brother comes the Inner Party. its numbers limited to six millions, or something less than 2 per cent of the population of Oceania. Below the Inner Party comes the Outer Party, which, if the Inner Party is described as the brain of the State, may be justly likened to the hands. Below that come the dumb masses whom we habitually refer to as “the proles”, numbering perhaps 85 per cent of the population. In the terms of our earlier classification, the proles are the Low: for the slave population of the equatorial lands who pass constantly from conqueror to conqueror, are not a permanent or necessary part of the structure.
In principle, membership of these three groups is not hereditary. The child of Inner Party parents is in theory not born into the Inner Party. Admission to either branch of the Party is by examination, taken at the age of sixteen. Nor is there any racial discrimination, or any marked domination of one province by another. Jews, Negroes, South Americans of pure Indian blood are to be found in the highest ranks of the Party, and the administrators of any area are always drawn from the inhabitants of that area. In no part of Oceania do the inhabitants have the feeling that they are a colonial population ruled from a distant capital. Oceania has no capital, and its titular head is a person whose whereabouts nobody knows. Except that English is its chief lingua franca and Newspeak its official language, it is not centralized in any way. Its rulers are not held together by blood-ties but by adherence to a common doctrine. It is true that our society is stratified, and very rigidly stratified, on what at first sight appear to be hereditary lines. There is far less toand-fro movement between the different groups than happened under capitalism or even in the pre-industrial age. Between the two branches of the Party there is a certain amount of interchange, but only so much as will ensure that weaklings are excluded from the Inner Party and that ambitious members of the Outer Party are made harmless by allowing them to rise. Proletarians, in practice, are not allowed to graduate into the Party. The most gifted among them, who might possibly become nuclei of discontent, are simply marked down by the Thought Police and eliminated. But this state of affairs is not necessarily permanent, nor is it a matter of principle. The Party is not a class in the old sense of the word. It does not aim at transmitting power to its own children, as such; and if there were no other way of keeping the ablest people at the top, it would be perfectly prepared to recruit an entire new generation from the ranks of the proletariat. In the crucial years, the fact that the Party was not a hereditary body did a great deal to neutralize opposition. The older kind of Socialist, who had been trained to fight against something called “class privilege” assumed that what is not hereditary cannot be permanent. He did not see that the continuity of an oligarchy need not be physical, nor did he pause to reflect that hereditary aristocracies have always been shortlived, whereas adoptive organizations such as the Catholic Church have sometimes lasted for hundreds or thousands of years. The essence of oligarchical rule is not father-to-son inheritance, but the persistence of a certain world-view and a certain way of life, imposed by the dead upon the living. A ruling group is a ruling group so long as it can nominate its successors. The Party is not concerned with perpetuating its blood but with perpetuating itself. Who wields power is not important, provided that the hierarchical structure remains always the same.
All the beliefs, habits, tastes, emotions, mental attitudes that characterize our time are really designed to sustain the mystique of the Party and prevent the true nature of present-day society from being perceived. Physical rebellion, or any preliminary move towards rebellion, is at present not possible. From the proletarians nothing is to be feared. Left to themselves, they will continue from generation to generation and from century to century, working, breeding, and dying, not only without any impulse to rebel, but without the power of grasping that the world could be other than it is. They could only become dangerous if the advance of industrial technique made it necessary to educate them more highly; but, since military and commercial rivalry are no longer important, the level of popu lar education is actually declining. What opinions the masses hold, or do not hold, is looked on as a matter of indifference. They can be granted intellectual liberty because they have no intellect. In a Party member, on the other hand, not even the smallest deviation of opinion on the most unimportant subject can be tolerated.
A Party member lives from birth to death under the eye of the Thought Police. Even when he is alone he can never be sure that he is alone. Wherever he may be, asleep or awake, working or resting, in his bath or in bed, he can be inspected without warning and without knowing that he is being inspected. Nothing that he does is indifferent. His friendships, his relaxations, his behaviour towards his wife and children, the expression of his face when he is alone, the words he mutters in sleep, even the characteristic movements of his body, are all jealously scrutinized. Not only any actual misdemeanour, but any eccentricity, however small, any change of habits, any nervous mannerism that could possibly be the symptom of an inner struggle, is certain to be detected. He has no freedom of choice in any direction whatever. On the other hand his actions are not regulated by law or by any clearly formulated code of behaviour. In Oceania there is no law. Thoughts and actions which, when detected, mean certain death are not formally forbidden, and the endless purges, arrests, tortures, imprisonments, and vaporizations are not inflicted as punishment for crimes which have actually been committed, but are merely the wiping-out of persons who might perhaps commit a crime at some time in the future. A Party member is required to have not only the right opinions, but the right instincts. Many of the beliefs and attitudes demanded of him are never plainly stated, and could not be stated without laying bare the contradictions inherent in Ingsoc. If he is a person naturally orthodox (in Newspeak a goodthinker), he will in all circumstances know, without taking thought, what is the true belief or the desirable emotion. But in any case an elaborate mental training, undergone in childhood and grouping itself round the Newspeak words crimestop, blackwhite, and doublethink, makes him unwilling and unable to think too deeply on any subject whatever.
A Party member is expected to have no private emotions and no respites from enthusiasm. He is supposed to live in a continuous frenzy of hatred of foreign enemies and internal traitors, triumph over victories, and selfabasement before the power and wisdom of the Party. The discontents produced by his bare, unsatisfying life are deliberately turned outwards and dissipated by such devices as the Two Minutes Hate, and the speculations which might possibly induce a sceptical or rebellious attitude are killed in advance by his early acquired inner discipline. The first and simplest stage in the discipline, which can be taught even to young children, is called, in Newspeak, crimestop. Crimestop means the faculty of stopping short, as though by instinct, at the threshold of any dangerous thought. It includes the power of not grasping analogies, of failing to perceive logical errors, of misunderstanding the simplest arguments if they are inimical to Ingsoc, and of being bored or repelled by any train of thought which is capable of leading in a heretical direction. Crimestop, in short, means protective stupidity. But stupidity is not enough. On the contrary, orthodoxy in the full sense demands a control over one's own mental processes as complete as that of a contortionist over his body. Oceanic society rests ultimately on the belief that Big Brother is omnipotent and that the Party is infallible. But since in reality Big Brother is not omnipotent and the party is not infallible, there is need for an unwearying, moment-to-moment flexibility in the treatment of facts. The keyword here is blackwhite. Like so many Newspeak words, this word has two mutually contradictory meanings. Applied to an opponent, it means the habit of impudently claiming that black is white, in contradiction of the plain facts. Applied to a Party member, it means a loyal willingness to say that black is white when Party discipline demands this. But it means also the ability to believe that black is white, and more, to know that black is white, and to forget that one has ever believed the contrary. This demands a continuous alteration of the past, made possible by the system of thought which really embraces all the rest, and which is known in Newspeak as doublethink.
The alteration of the past is necessary for two reasons, one of which is subsidiary and, so to speak, precautionary. The subsidiary reason is that the Party member, like the proletarian, tolerates present-day conditions partly because he has no standards of comparison. He must be cut off from the past, just as he must be cut off from foreign countries, because it is necessary for him to believe that he is better off than his ancestors and that the average level of material comfort is constantly rising. But by far the more important reason for the readjustment of the past is the need to safeguard the infallibility of the Party. It is not merely that speeches, statistics, and records of every kind must be constantly brought up to date in order to show that the predictions of the Party were in all cases right. It is also that no change in doctrine or in political alignment can ever be admitted. For to change one's mind, or even one's policy, is a confession of weakness. If, for example, Eurasia or Eastasia (whichever it may be) is the enemy today, then that country must always have been the enemy. And if the facts say otherwise then the facts must be altered. Thus history is continuously rewritten. This dayto-day falsification of the past, carried out by the Ministry of Truth, is as necessary to the stability of the re/gime as the work of repression and espionage carried out by the Ministry of Love.
The mutability of the past is the central tenet of Ingsoc. Past events, it is argued, have no objective existence, but survive only in written records and in human memories. The past is whatever the records and the memories agree upon. And since the Party is in full control of all records and in equally full control of the minds of its members, it follows that the past is whatever the Party chooses to make it. It also follows that though the past is alterable, it never has been altered in any specific instance. For when it has been recreated in whatever shape is needed at the moment, then this new version is the past, and no different past can ever have existed. This holds good even when, as often happens, the same event has to be altered out of recognition several times in the course of a year. At all times the Party is in possession of absolute truth, and clearly the absolute can never have been different from what it is now. It will be seen that the control of the past depends above all on the training of memory. To make sure that all written records agree with the orthodoxy of the moment is merely a mechanical act. But it is also necessary to remember that events happened in the desired manner. And if it is necessary to rearrange one's memories or to tamper with written records, then it is necessary to forget that one has done so. The trick of doing this can be learned like any other mental technique. It is learned by the majority of Party members, and certainly by all who are intelligent as well as orthodox. In Oldspeak it is called, quite frankly, “reality control”. In Newspeak it is called doublethink, though doublethink comprises much else as well.
Doublethink means the power of holding two contradictory beliefs in one's mind simultaneously, and accepting both of them. The Party intellectual knows in which direction his memories must be altered; he therefore knows that he is playing tricks with reality; but by the exercise of doublethink he also satisfies himself that reality is not violated. The process has to be conscious, or it would not be carried out with sufficient precision, but it also has to be unconscious, or it would bring with it a feeling of falsity and hence of guilt. Doublethink lies at the very heart of Ingsoc, since the essential act of the Party is to use conscious deception while retaining the firmness of purpose that goes with complete honesty. To tell deliberate lies while genuinely believing in them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one denies—all this is indispensably necessary. Even in using the word doublethink it is necessary to exercise doublethink. For by using the word one admits that one is tampering with reality; by a fresh act of doublethink one erases this knowledge; and so on indefinitely, with the lie always one leap ahead of the truth. Ultimately it is by means of doublethink that the Party has been able—and may, for all we know, continue to be able for thousands of years—to arrest the course of history.
All past oligarchies have fallen from power either because they ossified or because they grew soft. Either they became stupid and arrogant, failed to adjust themselves to changing circumstances, and were overthrown; or they became liberal and cowardly, made concessions when they should have used force, and once again were overthrown. They fell, that is to say, either through consciousness or through unconsciousness. It is the achievement of the Party to have produced a system of thought in which both conditions can exist simultaneously. And upon no other intellectual basis could the dominion of the Party be made permanent. If one is to rule, and to continue ruling, one must be able to dislocate the sense of reality. For the secret of rulership is to combine a belief in one's own infallibility with the Power to learn from past mistakes.
It need hardly be said that the subtlest practitioners of doublethink are those who invented doublethink and know that it is a vast system of mental cheating. In our society, those who have the best knowledge of what is happening are also those who are furthest from seeing the world as it is. In general, the greater the understanding, the greater the delusion; the more intelligent, the less sane. One clear illustration of this is the fact that war hysteria increases in intensity as one rises in the social scale. Those whose attitude towards the war is most nearly rational are the subject peoples of the disputed territories. To these people the war is simply a continuous calamity which sweeps to and fro over their bodies like a tidal wave. Which side is winning is a matter of complete indifference to them. They are aware that a change of overlordship means simply that they will be doing the same work as before for new masters who treat them in the same manner as the old ones. The slightly more favoured workers whom we call “the proles” are only intermittently conscious of the war. When it is necessary they can be prodded into frenzies of fear and hatred, but when left to themselves they are capable of forgetting for long periods that the war is happening. It is in the ranks of the Party, and above all of the Inner Party, that the true war enthusiasm is found. World-conquest is believed in most firmly by those who know it to be impossible. This peculiar linking-together of opposites—knowledge with ignorance, cynicism with fanaticism-is one of the chief distinguishing marks of Oceanic society. The official ideology abounds with contradictions even when there is no practical reason for them. Thus, the Party rejects and vilifies every principle for which the Socialist movement originally stood, and it chooses to do this in the name of Socialism. It preaches a contempt for the working class unexampled for centuries past, and it dresses its members in a uniform which was at one time peculiar to manual workers and was adopted for that reason. It systematically undermines the solidarity of the family, and it calls its leader by a name which is a direct appeal to the sentiment of family loyalty. Even the names of the four Ministries by which we are governed exhibit a sort of impudence in their deliberate reversal of the facts. The Ministry of Peace concerns itself with war, the Ministry of Truth with lies, the Ministry of Love with torture and the Ministry of Plenty with starvation. These contradictions are not accidental, nor do they result from ordinary hypocrisy; they are deliberate exercises in doublethink. For it is only by reconciling contradictions that power can be retained indefinitely. In no other way could the ancient cycle be broken. If human equality is to be for ever averted—if the High, as we have called them, are to keep their places permanently—then the prevailing mental condition must be controlled insanity.
But there is one question which until this moment we have almost ignored. It is; why should human equality be averted? Supposing that the mechanics of the process have been rightly described, what is the motive for this huge, accurately planned effort to freeze history at a particular moment of time?
Here we reach the central secret. As we have seen. the mystique of the Party, and above all of the Inner Party, depends upon doublethink. But deeper than this lies the original motive, the never-questioned instinct that first led to the seizure of power and brought doublethink, the Thought Police, continuous warfare, and all the other necessary paraphernalia into existence afterwards. This motive really consists... Winston became aware of silence, as one becomes aware of a new sound. It seemed to him that Julia had been very still for some time past. She was lying on her side, naked from the waist upwards, with her cheek pillowed on her hand and one dark lock tumbling across her eyes. Her breast rose and fell slowly and regularly.
“Julia.
No answer.
“Julia, are you awake?”
No answer. She was asleep. He shut the book, put it carefully on the floor, lay down, and pulled the coverlet over both of them.
He had still, he reflected, not learned the ultimate secret. He understood how; he did not understand why. Chapter I, like Chapter III, had not actually told him anything that he did not know, it had merely systematized the knowledge that he possessed already. But after reading it he knew better than before that he was not mad. Being in a minority, even a minority of one, did not make you mad. There was truth and there was untruth, and if you clung to the truth even against the whole world, you were not mad. A yellow beam from the sinking sun slanted in through the window and fell across the pillow. He shut his eyes. The sun on his face and the girl's smooth body touching his own gave him a strong, sleepy, confident feeling. He was safe, everything was all right. He fell asleep murmuring “Sanity is not statistical,” with the feeling that this remark contained in it a profound wisdom. When he woke it was with the sensation of having slept for a long time, but a glance at the old-fashioned clock told him that it was only twentythirty. He lay dozing for a while; then the usual deeplunged singing struck up from the yard below;
“It was only an “opeless fancy,
It passed like an Ipril dye,
But a look an” a word an” the dreams they stirred
They “ave stolen my “eart awye!”
The driveling song seemed to have kept its popularity. You still heard it all over the place. It had outlived the Hate Song. Julia woke at the sound, stretched herself luxuriously, and got out of bed.
“I'm hungry,” she said. “Let's make some more coffee. Damn! The stove's gone out and the water's cold.” She picked the stove up and shook it. “There's no oil in it.”
“We can get some from old Charrington, I expect.”
“The funny thing is I made sure it was full. I'm going to put my clothes on,” she added. “It seems to have got colder.”
Winston also got up and dressed himself. The indefatigable voice sang on:
“They sye that time “eals all things,
They sye you can always forget;
But the smiles an” the tears acrorss the years
They twist my “eart-strings yet!”
As he fastened the belt of his overalls he strolled across to the window. The sun must have gone down behind the houses; it was not shining into the yard any longer. The flagstones were wet as though they had just been washed, and he had the feeling that the sky had been washed too, so fresh and pale was the blue between the chimney-pots. Tirelessly the woman marched to and fro, corking and uncorking herself, singing and falling silent, and pegging out more diapers, and more and yet more. He wondered whether she took in washing for a living or was merely the slave of twenty or thirty grandchildren. Julia had come across to his side; together they gazed down with a sort of fascination at the sturdy figure below. As he looked at the woman in her characteristic attitude, her thick arms reaching up for the line, her powerful mare-like buttocks protruded, it struck him for the first time that she was beautiful. It had never before occurred to him that the body of a woman of fifty, blown up to monstrous dimensions by childbearing, then hardened, roughened by work till it was coarse in the grain like an over-ripe turnip, could be beautiful. But it was so, and after all, he thought, why not? The solid, contourless body, like a block of granite, and the rasping red skin, bore the same relation to the body of a girl as the rose-hip to the rose. Why should the fruit be held inferior to the flower?
“She's beautiful,” he murmured.
“She's a metre across the hips, easily,” said Julia.
“That is her style of beauty,” said Winston.
He held Julia's supple waist easily encircled by his arm. From the hip to the knee her flank was against his. Out of their bodies no child would ever come. That was the one thing they could never do. Only by word of mouth, from mind to mind, could they pass on the secret. The woman down there had no mind, she had only strong arms, a warm heart, and a fertile belly. He wondered how many children she had given birth to. It might easily be fifteen. She had had her momentary flowering, a year, perhaps, of wild-rose beauty and then she had suddenly swollen like a fertilized fruit and grown hard and red and coarse, and then her life had been laundering, scrubbing, darning, cooking, sweeping, polishing, mending, scrubbing, laundering, first for children, then for grandchildren, over thirty unbroken years. At the end of it she was still singing. The mystical reverence that he felt for her was somehow mixed up with the aspect of the pale, cloudless sky, stretching away behind the chimney-pots into interminable distance. It was curious to think that the sky was the same for everybody, in Eurasia or Eastasia as well as here. And the people under the sky were also very much the same—everywhere, all over the world, hundreds of thousands of millions of people just like this, people ignorant of one another's existence, held apart by walls of hatred and lies, and yet almost exactly the same—people who had never learned to think but who were storing up in their hearts and bellies and muscles the power that would one day overturn the world. If there was hope, it lay in the proles! Without having read to the end of the book, he knew that that must be Goldstein's final message. The future belonged to the proles. And could he be sure that when their time came the world they constructed would not be just as alien to him, Winston Smith, as the world of the Party? Yes, because at the least it would be a world of sanity. Where there is equality there can be sanity. Sooner or later it would happen, strength would change into consciousness. The proles were immortal, you could not doubt it when you looked at that valiant figure in the yard. In the end their awakening would come. And until that happened, though it might be a thousand years, they would stay alive against all the odds, like birds, passing on from body to body the vitality which the Party did not share and could not kill.
“Do you remember,” he said, “the thrush that sang to us, that first day, at the edge of the wood?”
“He wasn't singing to us,” said Julia. “He was singing to please himself. Not even that. He was just singing.”
The birds sang, the proles sang. the Party did not sing. All round the world, in London and New York, in Africa and Brazil, and in the mysterious, forbidden lands beyond the frontiers, in the streets of Paris and Berlin, in the villages of the endless Russian plain, in the bazaars of China and Japan—everywhere stood the same solid unconquerable figure, made monstrous by work and childbearing, toiling from birth to death and still singing. Out of those mighty loins a race of conscious beings must one day come. You were the dead, theirs was the future. But you could share in that future if you kept alive the mind as they kept alive the body, and passed on the secret doctrine that two plus two make four.
“We are the dead,” he said.
“We are the dead,” echoed Julia dutifully.
“You are the dead,” said an iron voice behind them.
They sprang apart. Winston's entrails seemed to have turned into ice. He could see the white all round the irises of Julia's eyes. Her face had turned a milky yellow. The smear of rouge that was still on each cheekbone stood out sharply, almost as though unconnected with the skin beneath.
“You are the dead,” repeated the iron voice.
“It was behind the picture,” breathed Julia.
“It was behind the picture,” said the voice. “Remain exactly where you are. Make no movement until you are ordered.”
It was starting, it was starting at last! They could do nothing except stand gazing into one another's eyes. To run for life, to get out of the house before it was too late—no such thought occurred to them. Unthinkable to disobey the iron voice from the wall. There was a snap as though a catch had been turned back, and a crash of breaking glass. The picture had fallen to the floor uncovering the telescreen behind it.
“Now they can see us,” said Julia.
“ Now we can see you,” said the voice.” Stand out in the middle of the room. Stand back to back. Clasp your hands behind your heads. Do not touch one another.”
They were not touching, but it seemed to him that he could feel Julia's body shaking. Or perhaps it was merely the shaking of his own. He could just stop his teeth from chattering, but his knees were beyond his control. There was a sound of trampling boots below, inside the house and outside. The yard seemed to be full of men. Something was being dragged across the stones. The woman's singing had stopped abruptly. There was a long, rolling clang, as though the washtub had been flung across the yard, and then a confusion of angry shouts which ended in a yell of pain.
“The house is surrounded,” said Winston.
“The house is surrounded,” said the voice.
He heard Julia snap her teeth together. “I suppose we may as well say good-bye,” she said.
“You may as well say good-bye,” said the voice. And then another quite different voice, a thin, cultivated voice which Winston had the impression of having heard before, struck in; “And by the way, while we are on the subject, “Here comes a candle to light you to bed, here comes a chopper to chop off your head”!”
Something crashed on to the bed behind Winston's back. The head of a ladder had been thrust through the window and had burst in the frame. Someone was climbing through the window. There was a stampede of boots up the stairs. The room was full of solid men in black uniforms, with iron-shod boots on their feet and truncheons in their hands.
Winston was not trembling any longer. Even his eyes he barely moved. One thing alone mattered; to keep still, to keep still and not give them an excuse to hit you! A man with a smooth prizefighter's jowl in which the mouth was only a slit paused opposite him balancing his truncheon meditatively between thumb and forefinger. Winston met his eyes. The feeling of nakedness, with one's hands behind one's head and one's face and body all exposed, was almost unbearable. The man protruded the tip of a white tongue, licked the place where his lips should have been, and then passed on. There was another crash. Someone had picked up the glass paperweight from the table and smashed it to pieces on the hearth-stone.
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